Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. ‘without belongings’ at Gita, p. 128. 7 Anger and other obstacles to concentration of mind. * Le. unintelligent. The text of Vasishéha referred to in note 7, p. 159, says he should act like an unintelligent man. Cf. also Gaudupida-kirikAs, p. 443, and Sirfraka Bhishya, p. 1041. ® Tle. singing the praises of their own greatness and worth, instead of keeping their ‘conduct unknown.’ CHAPTER II, 41. 161 first' in respect of human wealth, but who are first in the Vedas?, are unconquerable, not to be shaken}; they should be understood to be forms of the Brahman. Whosoever may in this (world) know all the gods ‘—doers of favours—he is not equal to a Brahmawta, (nor even) he* for whom he exerts himself. The man who makes no efforts *, and is respected, does not, being respected, think himself respected’, nor does he become vexed in consequence of disrespect. One who is respected * should think it to be a natural operation of people, like their opening or closing of the eyelids, that the learned respect him in this world. One who is not respected should think, that the deluded people who do not under- — stand piety, and who are devoid of (knowledge of) the world and the Sastras, will never respect one who is worthy of respect. Respect and taciturnity *, verily, never dwell together; for this world is (the field) for respect, the next for taciturnity, as is understood '*. For worldly wealth dwells in the * Highly esteemed for or strongly attached to, Sankara. Human wealth=wife, offspring, property, &c. Cf. AXAandogya, p. 319; Brihad4ramyaka, p. 262. * I.e. veracity and other duties taught by the Vedas. * «They need fear nought,’ says Nilakan/ha. * Tle. may sacrifice to them, Sankara. * Not even the deity to whom the sacrifice is offered is equal to one who knows the Brahman. Cf. Taittirfya, p. 23, and Anugfi, p. 250. * Ie. one who is ‘taciturn’ and does not parade his greatness. * He does not care for the respect shown him. * Because he knows the Brahman. * Le. restraint of all senses, not of speech only. For the contrast compare that between sreya and preya at Kasha, p. 92. * Le. by all men of understanding. Sankara’s rendering is diferent: ‘The next, which is known as Tad, is for taciturnity.’ He cites for this Gitl, p. 120. [8] M 162 SANATSUGATIYA. sphere of respect ?, and that, too, is an obstacle *. While the Brahmic wealth*, O Kshatriya! is diffcult to be attained by any one devoid of knowledge. The ways (to it) are stated by the good to be of various descriptions, and difficult to reach—truth, straightforwardness, modesty ‘, restraint (of senses), purity, knowledge, which are the six impediments (in the way) of respect and delusion. Cuapter III. ° Dhrttardshéra said : Who possesses this taciturnity *, and which of the two ® is taciturnity? Describe, O learned person! the condition of taciturnity here. Does a learned man reach taciturnity” by taciturnity ? And how, O sage! do they practise taciturnity in this world ?
2Cuapter III. ° Dhrttardshéra said : Who possesses this taciturnity *, and which of the two ® is taciturnity? Describe, O learned person! the condition of taciturnity here. Does a learned man reach taciturnity” by taciturnity ? And how, O sage! do they practise taciturnity in this world ? " T.e. they both follow on devotion to worldly life. ? T.e. in the way to final emancipation. * The enjoyment of supreme felicity, Brahmananda (Sankara); the greatness consisting of a knowledge of Ask, Yagus, Saman, and the substance of their teaching, which is worthy of a Brahmaza (Nilakantha). See, too, Anugftd, p. 232. * Modesty = being ashamed of doing wrong; restraint (of senses) =mental restraint; and purity is both internal and external,—Sankara; knowledge is, of course, knowledge of the Brahman. * Te. that spoken of in the last chapter. * Viz. mere silence, or the contemplation of the self after restraining all the senses. In the Br*hadaraayaka-upanishad, Sankara (p. 605) renders the original word, mauna, to mean, ‘ The fruit of the destruction of the consciousness of anything other than the self.’ And his commentator makes it clearer thus: ‘The conviction in the mind that one is the self—the supreme Brahman—and that there is nothing else existing but oneself.’ " T.e. the highest seat—the Brahman; for mind, sense, &c. are all non-existent there. Cf. Kasha, p.151, and Maitrf, p. 161. CHAPTER III, 4. 163 Sanatsugata said : Since the Vedas, together with the mind ’, fail to attain to him, hence (is he) taciturnity *—he about whom the words of the Vedas were uttered *, and who, O king! shines forth as consubstantial‘ with them. Dhrttardshéra said : Does * the twice-born person who studies the Rié and the Yagus texts, and the S4ma-veda, committing sinful. (acts), become tainted, or does he not become tainted ? Sanatsugita said : Not the S4man texts, nor yet the A#é texts, nor the Yagus texts * save him, O acute sir! from sinful * Cf. Kenopanishad, p. 39; Kasha, p.152; Taittirfya, p. 119. * «Taciturnity is his name,’ says Nilakan/ha. ? Or, says Sankara, ‘who is the author of the Vedas.’ * Le. ‘with the Vedas,’ says Nilakan/ha, Om, the quintessence of the Vedas, being a name of the Brahman (as to which cf. Gita, p. 79, and Maitrf, p. 84). Sankara takes the whole expression to mean gyotirmaya, consisting of light. Nilakaw¢ha says this stanza answers the five following questions put in the stanza preceding, viz. of what use is taciturnity? which of the two is taciturnity? &c., as above. The first four questions are answered by the first two lines of this stanza—the substance of the answer being, that the use of taciturnity is to attain the seat which is not to be grasped even by the mind, that taciturnity includes both restraint of mind and of the external senses. By means of such restraint, the external and internal worlds cease to be perceived as existing, and the highest goal is attained.
3By means of such restraint, the external and internal worlds cease to be perceived as existing, and the highest goal is attained. * This question arises naturally enough on Nilakassha’s interpretation of the preceding stanza, the meaning of which is in substance that the Vedas cannot grasp the Brahman fully, but they are of use towards a rudimentary comprehension of it, as is said farther on, see p. 172 infra. * Cf. Svetisvatara-upanishad, p. 339; see, too, Nrisimha T4pinf, pp- 81-98. M2 164 SANATSUGATIYA. action. I donottell youan untruth. The A4andas do not save a sinful deceitful? man who behaves deceitfully *, At the time of the termination (of his life), the AZandas abandon * him, as birds who have got wings (abandon their) nest. Dhvtarash/¢ra said : If, O acute sir! the Vedas are not able to save one who understands the Vedas, then whence is this eternal talk‘ of the Brahmamzas ? Sanatsugata said : O you of great glory! this universe becomes manifest through his special forms—names® and the rest. The Vedas proclaim (his form) after describing (it) well*, and (they? also) state his difference from the universe. For that® are this penance and sacrifice prescribed. By these a learned man acquires merit, and afterwards destroying sin by merit ®, he has his self illuminated by knowledge. By knowledge the learned man attains » Te. one who parades his piety. ® Ie. hypocritically. * I.e. do not rise to his memory—Nilakansha, citing Gfti, p. 78 supra. * Scil. about the veneration due to one who has studied the Vedas—Nilakanféha, citing one or two passages in point. * The universe consists of ‘names and forms,’ the reality being the Brahman only. Cf. AAandogya, p. 407 seq. * Sankara refers to Taittiriya-upanishad, p. 68; A/AAndogya, Pp. 596 seq. &c. * Sankara takes this to mean ‘sages,’ who, according to him, state the difference. He quotes Pardsara for this. * Ie. the Brahman, that is to say, for attaining to it. Penance= Aandrayana and other observances; sacrifice=gyotishfoma, &c. * Cf. p. 158 supra, and Taittiriya-4ranyaka, p. 888. CHAPTER III, 12. 165 the self. But, on the other hand, one who wishes for the fruit—heaven *—takes with him * all that he has done in this (world), enjoys it in the next, and then returns to the path‘ (of this world). Penance is performed in this world; the fruit is enjoyed elsewhere. But the penance of Brahmamas is further developed*; that of others remains only as much (as when first performed). Dhritardshéra said : How does the pure penance become developed and well developed*? O Sanatsugata! tell (me) how I should understand that, O Lord! Sanatsugata said: This penance, free from sin’, is called pure*; and this pure penance becomes developed and well developed, not otherwise®. All this'®, O Kshatriya! ' Cf. SvetAsvatara, p. 327; Mundaka, p. 323.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. ‘without belongings’ at Gita, p. 128. 7 Anger and other obstacles to concentration of mind. * Le. unintelligent. The text of Vasishéha referred to in note 7, p. 159, says he should act like an unintelligent man. Cf. also Gaudupida-kirikAs, p. 443, and Sirfraka Bhishya, p. 1041. ® Tle. singing the praises of their own greatness and worth, instead of keeping their ‘conduct unknown.’ CHAPTER II, 41. 161 first' in respect of human wealth, but who are first in the Vedas?, are unconquerable, not to be shaken}; they should be understood to be forms of the Brahman. Whosoever may in this (world) know all the gods ‘—doers of favours—he is not equal to a Brahmawta, (nor even) he* for whom he exerts himself. The man who makes no efforts *, and is respected, does not, being respected, think himself respected’, nor does he become vexed in consequence of disrespect. One who is respected * should think it to be a natural operation of people, like their opening or closing of the eyelids, that the learned respect him in this world. One who is not respected should think, that the deluded people who do not under- — stand piety, and who are devoid of (knowledge of) the world and the Sastras, will never respect one who is worthy of respect. Respect and taciturnity *, verily, never dwell together; for this world is (the field) for respect, the next for taciturnity, as is understood '*. For worldly wealth dwells in the * Highly esteemed for or strongly attached to, Sankara. Human wealth=wife, offspring, property, &c. Cf. AXAandogya, p. 319; Brihad4ramyaka, p. 262. * I.e. veracity and other duties taught by the Vedas. * «They need fear nought,’ says Nilakan/ha. * Tle. may sacrifice to them, Sankara. * Not even the deity to whom the sacrifice is offered is equal to one who knows the Brahman. Cf. Taittirfya, p. 23, and Anugfi, p. 250. * Ie. one who is ‘taciturn’ and does not parade his greatness. * He does not care for the respect shown him. * Because he knows the Brahman. * Le. restraint of all senses, not of speech only. For the contrast compare that between sreya and preya at Kasha, p. 92. * Le. by all men of understanding. Sankara’s rendering is diferent: ‘The next, which is known as Tad, is for taciturnity.’ He cites for this Gitl, p. 120. [8] M 162 SANATSUGATIYA. sphere of respect ?, and that, too, is an obstacle *. While the Brahmic wealth*, O Kshatriya! is diffcult to be attained by any one devoid of knowledge. The ways (to it) are stated by the good to be of various descriptions, and difficult to reach—truth, straightforwardness, modesty ‘, restraint (of senses), purity, knowledge, which are the six impediments (in the way) of respect and delusion. Cuapter III. ° Dhrttardshéra said : Who possesses this taciturnity *, and which of the two ® is taciturnity? Describe, O learned person! the condition of taciturnity here. Does a learned man reach taciturnity” by taciturnity ? And how, O sage! do they practise taciturnity in this world ?
2Cuapter III. ° Dhrttardshéra said : Who possesses this taciturnity *, and which of the two ® is taciturnity? Describe, O learned person! the condition of taciturnity here. Does a learned man reach taciturnity” by taciturnity ? And how, O sage! do they practise taciturnity in this world ? " T.e. they both follow on devotion to worldly life. ? T.e. in the way to final emancipation. * The enjoyment of supreme felicity, Brahmananda (Sankara); the greatness consisting of a knowledge of Ask, Yagus, Saman, and the substance of their teaching, which is worthy of a Brahmaza (Nilakantha). See, too, Anugftd, p. 232. * Modesty = being ashamed of doing wrong; restraint (of senses) =mental restraint; and purity is both internal and external,—Sankara; knowledge is, of course, knowledge of the Brahman. * Te. that spoken of in the last chapter. * Viz. mere silence, or the contemplation of the self after restraining all the senses. In the Br*hadaraayaka-upanishad, Sankara (p. 605) renders the original word, mauna, to mean, ‘ The fruit of the destruction of the consciousness of anything other than the self.’ And his commentator makes it clearer thus: ‘The conviction in the mind that one is the self—the supreme Brahman—and that there is nothing else existing but oneself.’ " T.e. the highest seat—the Brahman; for mind, sense, &c. are all non-existent there. Cf. Kasha, p.151, and Maitrf, p. 161. CHAPTER III, 4. 163 Sanatsugata said : Since the Vedas, together with the mind ’, fail to attain to him, hence (is he) taciturnity *—he about whom the words of the Vedas were uttered *, and who, O king! shines forth as consubstantial‘ with them. Dhrttardshéra said : Does * the twice-born person who studies the Rié and the Yagus texts, and the S4ma-veda, committing sinful. (acts), become tainted, or does he not become tainted ? Sanatsugita said : Not the S4man texts, nor yet the A#é texts, nor the Yagus texts * save him, O acute sir! from sinful * Cf. Kenopanishad, p. 39; Kasha, p.152; Taittirfya, p. 119. * «Taciturnity is his name,’ says Nilakan/ha. ? Or, says Sankara, ‘who is the author of the Vedas.’ * Le. ‘with the Vedas,’ says Nilakan/ha, Om, the quintessence of the Vedas, being a name of the Brahman (as to which cf. Gita, p. 79, and Maitrf, p. 84). Sankara takes the whole expression to mean gyotirmaya, consisting of light. Nilakaw¢ha says this stanza answers the five following questions put in the stanza preceding, viz. of what use is taciturnity? which of the two is taciturnity? &c., as above. The first four questions are answered by the first two lines of this stanza—the substance of the answer being, that the use of taciturnity is to attain the seat which is not to be grasped even by the mind, that taciturnity includes both restraint of mind and of the external senses. By means of such restraint, the external and internal worlds cease to be perceived as existing, and the highest goal is attained.
3By means of such restraint, the external and internal worlds cease to be perceived as existing, and the highest goal is attained. * This question arises naturally enough on Nilakassha’s interpretation of the preceding stanza, the meaning of which is in substance that the Vedas cannot grasp the Brahman fully, but they are of use towards a rudimentary comprehension of it, as is said farther on, see p. 172 infra. * Cf. Svetisvatara-upanishad, p. 339; see, too, Nrisimha T4pinf, pp- 81-98. M2 164 SANATSUGATIYA. action. I donottell youan untruth. The A4andas do not save a sinful deceitful? man who behaves deceitfully *, At the time of the termination (of his life), the AZandas abandon * him, as birds who have got wings (abandon their) nest. Dhvtarash/¢ra said : If, O acute sir! the Vedas are not able to save one who understands the Vedas, then whence is this eternal talk‘ of the Brahmamzas ? Sanatsugata said : O you of great glory! this universe becomes manifest through his special forms—names® and the rest. The Vedas proclaim (his form) after describing (it) well*, and (they? also) state his difference from the universe. For that® are this penance and sacrifice prescribed. By these a learned man acquires merit, and afterwards destroying sin by merit ®, he has his self illuminated by knowledge. By knowledge the learned man attains » Te. one who parades his piety. ® Ie. hypocritically. * I.e. do not rise to his memory—Nilakansha, citing Gfti, p. 78 supra. * Scil. about the veneration due to one who has studied the Vedas—Nilakanféha, citing one or two passages in point. * The universe consists of ‘names and forms,’ the reality being the Brahman only. Cf. AAandogya, p. 407 seq. * Sankara refers to Taittiriya-upanishad, p. 68; A/AAndogya, Pp. 596 seq. &c. * Sankara takes this to mean ‘sages,’ who, according to him, state the difference. He quotes Pardsara for this. * Ie. the Brahman, that is to say, for attaining to it. Penance= Aandrayana and other observances; sacrifice=gyotishfoma, &c. * Cf. p. 158 supra, and Taittiriya-4ranyaka, p. 888. CHAPTER III, 12. 165 the self. But, on the other hand, one who wishes for the fruit—heaven *—takes with him * all that he has done in this (world), enjoys it in the next, and then returns to the path‘ (of this world). Penance is performed in this world; the fruit is enjoyed elsewhere. But the penance of Brahmamas is further developed*; that of others remains only as much (as when first performed). Dhritardshéra said : How does the pure penance become developed and well developed*? O Sanatsugata! tell (me) how I should understand that, O Lord! Sanatsugata said: This penance, free from sin’, is called pure*; and this pure penance becomes developed and well developed, not otherwise®. All this'®, O Kshatriya! ' Cf. SvetAsvatara, p. 327; Mundaka, p. 323.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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